Rail; Railing; Railer, – Ranks

Rail; Railing; Railer,

ral, ral'-ing, ral'-er: To "rail" on (in modern usage "against") anyone is to use insolent or reproachful language toward one. It occurs in the Old Testament as the translation of charaph (2 Chronicles 32:17, "letters to rail on Yahweh"), and of `it (1 Samuel 25:14, of Nabal, "he railed at them," the English Revised Version "flew upon them," margin "railed on"). In the New Testament "to rail" is the translation of blasphemeo (Mark 15:29; Luke 23:39; "railing," 1 Timothy 6:4; 2 Peter 2:11; Jude 1:9). The word loidoria, rendered railing" in 1 Peter 3:9 the King James Version, is in the Revised Version (British and American) "reviling," and loidoros, "railor," in 1 Corinthians 5:11 is in the Revised Version (British and American) "reviler."

See also RACA.

W. L. Walker

Raiment

ra'-ment.

See DRESS.

Raiment, Soft

(malakos): In Matthew 11:8 English Versions of the Bible, where Jesus, speaking of John the Baptist, asks "What went ye out to see? a man clothed in soft raiment?" where "raiment," though implied, is not expressed in the best text, but was probably added from Luke 7:25 parallel. It is equivalent to "elegant clothing," such as courtiers wore, as shown by the words following, "Behold, they that wear soft raiment are in kings' houses." John had bravely refused to play courtier and had gone to prison for it. In the early days of Herod the Great some scribes who attached themselves to him laid aside their usual plain clothing and wore the gorgeous raiment of courtiers (Jost, in Plumptre).

George B. Eager

Rain

ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):

1. Water-Supply in Egypt and Palestine:

In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (Deuteronomy 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.

2. Importance of Rain in Season:

The cultivation of the land in Palestine is practically dry farming in most of the districts, but even then some water is necessary, so that there may be moisture in the soil. In the summer months there is no rain, so that the rains of the spring and fall seasons are absolutely essential for starting and maturing the crops. The lack of this rain in the proper time has often been the cause of complete failure of the harvest. A small difference in the amount of these seasonal rains makes a large difference in the possibility of growing various crops without irrigation. Ellsworth Huntington has insisted on this point with great care in his very important work, Palestine and Its Transformation. The promise of prosperity is given in the assurance of "rain in due season" (Leviticus 26:4 the King James Version). The withholding of rain according to the prophecy of Elijah (1 Kings 17:1) caused the mountain streams to dry up (1 Kings 17:7), and certain famine ensued. A glimpse of the terrible suffering for lack of water at that time is given us. The people were uncertain of another meal (1 Kings 17:12), and the animals were perishing (1 Kings 18:5).

3. Amount of Rainfall:

Palestine and Syria are on the borderland between the sea and the desert, and besides are so mountainous, that they not only have a great range of rainfall in different years, but a great variation in different parts of the country.

The amount of rain on the western slopes is comparable with that in England and America, varying from 25 to 40 inches per annum, but it falls mostly in the four winter months, when the downpour is often very heavy, giving oftentimes from 12 to 16 inches in a month. On the eastern slopes it is much less, varying from 8 to 20 inches per annum. The highest amount falls in the mountains of Lebanon where it averages about 50 inches. In Beirut the yearly average is 35,87 inches. As we go South from Syria, the amount decreases (Haifa 27,75, Jaffa 22,39, Gaze 17,61), while in the Sinaitic Peninsula there is little or none. Going from West to East the change is much more sudden, owing to the mountains which stop the clouds. In Damascus the average is less than 10 inches. In Jerusalem the average for 50 years is 26,16 in., and the range is from 13,19 in 1870 to 41,62 in 1897. The yearly records as given by J. Glaisher and A. Datzi in Palestine Exploration Fund Quarterly from 1861 to 1910, 50 years, are given in the accompanying table.

Rainbow

ran'-bo (qesheth, translated "a bow"; iris, "rainbow"): As most of the rainfall in Palestine is in the form of short heavy showers it is often accompanied by the rainbow. Most beautiful double bows are often seen, and occasionally the moon is bright enough to produce the bow. It is rather remarkable that there are so few references to the rainbow in the Bible. The Hebrew qesheth is the ordinary word for a bow, there being no special word for rainbow.

The interpretation of the significance of the bow in the sky is given at the close of the story of the flood, where it is called "the token of the covenant" of Yahweh with Noah that there should be no more flood: "I do set my bow in the cloud, .... and the waters shall no more become a flood to destroy all flesh" (Genesis 9:13,Genesis 9:15). This addition to the story of the flood is not found in other mythical accounts. The foundation for the interpretation of the bow in this way seems to be that while His bow is hung in the sky God must be at peace with His people. The glory of God is likened to "the appearance of the bow that is in the cloud in the day of rain" (Ezekiel 1:28). The rainbow forms a striking part of the vision in Revelation 4:3: "And there was a rainbow round about the throne."

Alfred H. Joy

Rainfall In Jerusalem In Inches

Year Amount

1861 27.30"

1862 21.86"

1863 26.54"

1864 15.51"

1865 18.19"

1866 18.55"

1867 29.42"

1868 29.10"

1869 18.61"

1870 13.19"

1871 23.17"

1872 22.26"

1873 22.72"

1874 29.75"

1875 27.01"

1876 14.41"

1877 26.00"

1878 32.21"

1879 18.04"

1880 32.11"

1881 16.50"

1882 26.72"

1883 31.92" 1884 23.16"

1885 29.47"

1886 31.69"

1887 29.81"

1888 37.79"

1889 13.16"

1890 35.51"

1891 34.72"

1892 31.23"

1893 30.54"

1894 35.38"

1895 23.15"

1896 32.90"

1897 41.62"

1898 28.66"

1899 22.43"

1900 21.20"

1901 17.42"

1902 25.51"

1903 18.04"

1904 34.48"

1905 34.22"

1906 28.14"

1907 27.22"

1908 31.87"

1909 21.13"

1910 24.64"

The amount of rainfall in ancient times was probably about the same as in present times, though it may have been distributed somewhat differently through the year, as suggested by Huntington. Conder maintains that the present amount would have been sufficient to support the ancient cities (Tent-Work in Palestine). Trees are without doubt fewer now, but meteorologists agree that trees do not produce rain.

4. Dry and Rainy Seasons;

The rainfall is largely on the western slopes of the mountains facing the sea, while on the eastern slopes there is very little. The moisture-laden air comes up from the sea with the west and southwest wind. When these currents strike the hills they are thrown higher up into the cooler strata, and the moisture condenses to form clouds and rain which increases on the higher levels. Having passed the ridge of the hills, the currents descend on the other side to warmer levels, where the moisture is easily held in the form of vapor so that no rain falls and few clouds are seen, except in the cold mid-winter months.

The summer months are practically rainless, with very few clouds appearing in the sky. From May 1 to the middle of October one can be sure of no rain; "The winter is past; the rain is over" (Song of Songs 2:11), so many sleep on the roofs of the houses or in tents of leaves and branches in the fields and vineyards throughout the summer. The continuous hot droughts make the people appreciate the springs and fountains of fresh running water and the cool shade of rock and tree.

The rainy season from October to May may be divided into three parts, the former, the winter, and the latter rains, and they are often referred to under these names in the Old Testament.

The "former rains" are the showers of October and the first part of November. They soften the parched ground so that the winter grain may be sown before the heavy continuous rains set in. The main bulk of the rain falls in the months of December, January and February. Although in these months the rains are frequent and heavy, a dark, foggy day is seldom seen. The "latter rains" of April are the most highly appreciated, because they ripen the fruit and stay the drought of summer. They were considered a special blessing: Yahweh "will come .... as the latter rain that watereth the earth" (Hosea 6:3); "They opened their mouth wide as for the latter rain" (Job 29:23); and as a reason for worshipping Yahweh who sent them, "Let us now fear Yahweh our God, that giveth rain, both the former and the latter, in its season" (Jeremiah 5:24).

The rain storms always come from the sea with a west or southwest wind. The east wind is a hot wind and the "north wind driveth away rain" (Proverbs 25:23, the King James Version). "Fair weather cometh out of the north" (Job 37:22, the King James Version).

5. Biblical Uses:

The Psalmist recognizes that the "showers that water the earth" (Psalms 72:6) are among the choicest blessings from the hand of Yahweh: "The early rain covereth it with blessings" (Psalms 84:6). The severest punishment of Yahweh was to withhold the rain, as in the time of Ahab and Elijah, when the usual rain did not fall for three years (1 Kings 17:1–24); "the anger of Yahweh be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit; and ye perish quickly" (Deuteronomy 11:17). Too much rain is also a punishment, as witness the flood (Genesis 7:4) and the plague of rain and hail (Ezra 10:9). Sending of rain was a reward for worship and obedience: "Yahweh will open unto thee his good treasure, the heavens, to give the rain of thy land in its season, and to bless all the work of thy hand" (Deuteronomy 28:12). Yahweh controls the elements and commands the rain: "He made a decree for the rain" (Job 28:26); "For he saith to the snow, Fall thou on the earth; likewise to the shower of rain" (Job 37:6). LITERATURE

Palestine Exploration Fund Quarterly; meteorological observations from the Dead Sea, Jerusalem, Jaffa and Tiberias; various observers; Zeitschrift des deutschen Paldstina-Vereins; H. Hilderscheid, Die Niederschlagsverhdltnisse Paldstinas in alter and neuer Zeit; C. R. Conder, Tent-Work in Palestine; Edward Hull, Mount Seir, Sinai and Western Palestine; Ellsworth Huntington, Palestine and Its Transformation; bulletin of the Syrian Protestant College Observatory, Meteorological Observations in Beirut and Syria.

Alfred H. Joy

Raise

raz: "To raise" in the Old Testament is most frequently the translation of the Hiphil form of qum, "to cause to arise," e.g. raising up seed (Genesis 38:8), a prophet (Deuteronomy 18:18), judges (Judges 2:16,Revelation 1:18), etc.; also of `ur, "to awake," "stir up" (Ezra 1:5 the King James Version; Isaiah 41:2, etc.), with other words. In the New Testament the chief words are egeiro, "to awaken," "arouse" (Matthew 3:9; Luke 1:69; Luke 3:8, etc.), frequently of raising the dead; and anistemi (Matthew 22:24; John 6:39, etc.; Acts 2:24 (30 the King James Version), etc.), with compounds of the former. Among the Revised Version (British and American) changes may be noted, "to stir the fire" for "from raising" (Hosea 7:4); "raiseth high his gate" for "exalteth his gate" (Proverbs 17:19); the American Standard Revised Version, "can it be raised from the roots thereof" for "pluck it up by the roots thereof" (Ezekiel 17:9 the King James Version and the English Revised Version); "raised up" for "rise again" (Matthew 20:19; compare Matthew 26:32; Romans 8:34; Colossians 3:1).

W. L. Walker

Raisin-Cakes

ra'-z'-n-kaks: the Revised Version (British and American) gives this rendering for the King James Version "foundations" in Isaiah 16:7 (Hebrew 'ashishah from 'ashash, "to found," "make firm," "press"). The trade in these would cease through the desolation of the vineyards. For the King James Version "flagons of wine" in Hosea 3:1, the Revised Version (British and American) gives "cakes of raisins," such as were offered to the gods of the land, the givers of the grape (compare Song of Songs 2:5). See next article.

Raisins

ra'-z'-nz:

(1) cimmuqim; staphides, translated "dried grapes," Numbers 6:3; mentioned in all other references as a portable food for a march or journey. Abigail supplied David with "a hundred clusters of raisins," among other things, in the wilderness of Paran (1 Samuel 25:18); David gave two clusters of raisins to a starving Egyptian slave of the Amalekites at Besor (1 Samuel 30:12); raisins formed part of the provision brought to David at Hebron for his army (1 Chronicles 12:40); Ziba supplied David, when flying from Absalom, with a hundred clusters of raisins (2 Samuel 16:1).

(2) 'ashishah, something "pressed together," hence, a "cake." In Hosea 3:1, mention is made of 'ashishe 'anabhim (pemmata meta staphidos), "cakes of raisins": "Yahweh loveth the children of Israel, though they turn unto other gods, and love (margin "or them that love") cakes of raisins." These are supposed to have been cakes of dried, compressed grapes offered to false gods. Gratz considers that the Hebrew words are a corruption of 'asherim and chammanim ("sun images"). Compare Isaiah 17:8; Isaiah 27:9. In other passages "cakes" stands alone without "raisins," but the translation "cakes of raisins" is given in 2 Samuel 6:19; 1 Chronicles 16:3; Song of Songs 2:5 (the King James Version "flagons"); Isaiah 16:7 margin "foundations."

Raisins are today, as of old, prepared in considerable quantities in Palestine, especially at es-Salt, East of the Jordan. The bunches of grapes are dipped in a strong solution of potash before being dried.

E. W. G. Masterman

Rakem

ra'-kem (raqem, the pausal form of reqem): The eponym of a clan of Machir (1 Chronicles 7:16).

See REKEM.

Rakkath

rak'-ath (raqqath; Codex Vaticanus Omathadaketh; Codex Alexandrinus Rhekkath): The Greek is obviously the result of confusing the two names Rakkath and Hammath, taking "r" in the former for "d". Rakkath was one of the fortified cities in Naphtali (Joshua 19:35). It is named between Hammath and Chinnereth. Hammath is identified with the hot baths to the South of Tiberias. There are traces of ancient fortifications here. The rabbis think that Tiberias was built on the site of Rakkath. Certain it is that Herod's town was built upon an ancient site, the graves of the old inhabitants being disturbed in digging the new foundations (Neubauer, Geog. du Talmud, 208).

W. Ewing

Rakkon

rak'-on (ha-raqqon; Hierakon).

See ME-JARKON.

Ram (1)

ram (ram, "high," "exalted"):

(1) An ancestor of David (Ruth 4:19 (Arran); Matthew 1:3,Matthew 1:4 (Aram); in 1 Chronicles 2:9 he is called the "brother," but in 2:25, the "son of Jerahmeel" (compare 2:27). Ram as the son of Hezron appears more likely than Ram the son of Jerahmeel, since, according to the narratives of 1 and 2 Samuel, David cannot have been a Jerahmeelite.

(2) Name of Elihu's family (Job 32:2). It is an open question as to whether Ram should be taken as a purely fictitious name, invented by the author of the Elihu speeches, or whether it is that of some obscure Arab tribe. In Genesis 22:21 Aram is a nephew of Buz (compare Elihu the Buzite), and the conjecture was at one time advanced that Ram was a contraction of Aram; but this theory is no longer held to be tenable. The suggestion that the initial "a" (the Hebrew letter, 'aleph) has been changed by a scribal error into "h" (the Hebrew letter, he) is more acceptable. Rashi, the rabbinical commentator, takes the quaint position that Ram is identical with Abraham.

Horace J. Wolf

Ram (2)

ram:

(1) The ordinary word is 'ayil, which is remarkably near to 'ayyal, "deer" (compare Latin caper, capra, "goat," and capreolus, "wild goat" or "roe-buck"; also Greek dorkas, "roe-buck" or "gazelle").

(2) dekhar, literally, "male" (Ezra 6:9,Ezra 6:17; Ezra 7:17).

(3) kar, "battering ram" (Ezekiel 4:2; Ezekiel 21:22); elsewhere "lamb" (Deuteronomy 32:14, etc.).

(4) `attudh, properly "he-goat" ("ram," Genesis 31:10,Genesis 31:12 the King James Version).

See SHEEP.

Ram's Horn

See MUSIC.

Ram, Battering

See SIEGE.

Rama

ra'-ma (Rhama): the King James Version; Greek form of RAMAH (which see) (Matthew 2:18).

Ramah

ra'-ma (ha-ramah, without the definite article only in Nehemiah 11:33; Jeremiah 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.

(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Joshua 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine, and fruitful vineyards cover many of the surrounding slopes. No remains of antiquity are to be seen above ground; but the site is one likely to have been occupied in ancient times.

(2) Rhama: A city that is mentioned only once, on the boundary of Asher (Joshua 19:29). The line of the boundary cannot be followed with certainty; but perhaps we may identify Ramah with the modern Ramiyeh, a village situated on a hill which rises in the midst of a hollow, some 13 miles Southeast of Tyre, and 12 miles East of the Ladder of Tyre. To the Southwest is a marshy lake which dries up in summer. Traces of antiquity are found in the cisterns, a large reservoir and many sarcophagi. To the West is the high hill Belat, with ancient ruins, and remains of a temple of which several columns are still in situ.

(3) Codex Vaticanus Rhama; Codex Alexandrinus Iama, and other forms: A city in the territory of Benjamin named between Gibeon and Beeroth (Joshua 18:25). The Levite thought of it as a possible resting-place for himself and his concubine on their northward journey (Judges 19:13). The palm tree of Deborah was between this and Bethel (Judges 4:5). Baasha, king of Samaria, sought to fortify Ramah against Asa, king of Judah. The latter frustrated the attempt, and carried off the materials which Bassha had collected, and with them fortified against him Geba of Benjamin and Mizpah (1 Kings 15:17; 2 Chronicles 16:5). Here the captain of Nebuchadnezzar's guard released Jeremiah after he had been carried in bonds from Jerusalem (Jeremiah 40:1). It figures in Isaiah's picture of the Assyrians' approach (Isaiah 10:29). It is named by Hosea in connection with Gibeah (5:8), and is mentioned as being reoccupied after the exile (Ezra 2:26; Nehemiah 7:30). It was near the traditional tomb of Rachel (Jeremiah 31:15; compare 1 Samuel 10:2; Matthew 2:18, the King James Version "Rama").

From the passages cited we gather that Ramah lay some distance to the North of Gibeah, and not far from Gibeon and Beeroth. The first is identified with Tell el-Ful, about 3 miles North of Jerusalem. Two miles farther North is er-Ram. Gibeon (el-Jib) is about 3 miles West of er-Ram, and Beeroth (el-Bireh) is about 4 miles to the North Eusebius, Onomasticon places Ramah 6 Roman miles North of Jerusalem; while Josephus (Ant., VIII, xii, 3) says it lay 40 furlongs from the city. All this points definitely to identification with er-Ram. The modern village crowns a high limestone hill to the South of the road, a position of great strength. West of the village is an ancient reservoir. In the hill are cisterns, and a good well to the South.

(4) Aramathaim: The home of Elkanah and Hannah, and the birthplace of Samuel (1 Samuel 1:19; 1 Samuel 2:11, etc.). In 1 Samuel 1:1 it is called "Ramathaim-zophim" (ha-ramathayim-tsophim). The phrase as it stands is grammatically incorrect, and suggests tampering with the text. It might possibly be translated "Ramathaim of the Zuphites." It was in Mt. Ephraim, within accessible distance of Shiloh, whither Samuel's parents went up from year to year to worship and to sacrifice (1:3). From Ramah as a center Samuel went on circuit annually, to judge Israel, to Bethel, Gilgal and Mizpah (7:16 f). It is very probable that this is the city in which, guided by his servant, Saul first made the acquaintance of Samuel (9:6,10), where there was a high place (9:12). Hither at all events came the elders of Israel with their demand that a king should be set over them (8:4 f). After his final break with Saul, Samuel retired in sorrow to Ramah (15:34 f). Here, in Naioth, David found asylum with Samuel from the mad king (19:18, etc.), and hence, he fled on his ill-starred visit to Nob (20:1). In his native city the dust of the dead Samuel was laid (25:1; 28:3). In 1 Macc 11:34 it is named as one of the three toparchies along with Aphaerema and Lydda, which were added to Judea from the country of Samaria in 145 BC. Eusebius, Onomasticon places it near Diospolis (Euseb.) in the district of Timnah (Jerome).

There are two serious rivals for the honor of representing the ancient Ramah.

(a) Beit Rima, a village occupying a height 13 miles East-Northeast of Lydda (Diospolis), 12 miles West of Shiloh, and about the same distance Northwest of Bethel. This identification has the support of G. A. Smith (Historical Geography of the Holy Land, 254), and Buhl (Geographic des Alten Palestina, 170).

(b) Ramallah, a large and prosperous village occupying a lofty position with ancient remains. It commands a wide prospect, especially to the West. It lies about 8 miles North of Jerusalem, 3 West of Bethel, and 12 Southwest of Shiloh. The name meaning "the height" or "high place of God" may be reminiscent of the high place in the city where Saul found Samuel. In other respects it agrees very well with the Biblical data.

Claims have also been advanced on behalf of Ramleh, a village 2 miles Southwest of Lydda, in the plain of Sharon. This, however, is out of the question, as the place did not exist before Arab times. Others support identification with Neby Samwil, which more probably represents the ancient MIZPAH (which see).

(5) Ramah of the South, the King James Version "Ramath of the South": Ramath is the construct form of Ramah (Joshua 19:8) (ra'math neghebh; Bameth kata liba). A city in that part of the territory of Judah which was allotted to Simeon. It stands here in apposition to Baalath-beer, and is probably a second name for the same place. It seems to correspond also with "Ramoth (plural) of the South" (1 Samuel 30:27), a place to which David sent a share of the spoil taken from the Amalekites. In this passage Septuagint retains the singular form, Rhama notou. Identification has been suggested with Qubbet el-Baul, about 37 miles South of Hebron; and with Kurnub a little farther South. There is no substantial ground for either identification.

(6) Codex Vaticanus Rhemmoth; Codex Alexandrinus Rhamoth: Ramah in 2 Kings 8:29; 2 Chronicles 22:6, is a contraction of Ramoth-gilead.

W. Ewing

Ramath Of The South

ra'-math, (Joshua 19:8 the King James Version).

See RAMAH, (5).

Ramath-Lehi

ra'-math-le'-hi (ramath lechi, "the hill" or "height of Lehi"; Anairesis siagonos): So the place is said to have been called where Samson threw away the jaw-bone of an ass, with which he had slain 1,000 Philistines (Judges 15:17). The Septuagint seems to have supposed that the name referred to the "heaving" or throwing up of the jaw-bone. The Hebrew, however, corresponds to the form used in other placenames, such as Ramath-mizpeh, and must be read as "Ramah of Lehi." The name Lehi may have been given because of some real or imagined likeness in the place to the shape of a jaw-bone (Judges 15:9,Revelation 14:14,Revelation 14:19). It may have been in Wady es-Sarar, not far from Zorah and Timnath; but the available data do not permit of certain identification.

See JAWBONE; LEHI.

W. Ewing

Ramath-Mizpeh

ra'-math-miz'-pe (ramath ha-mitspeh; Codex Vaticanus Araboth kata ten Massepha, Codex Alexandrinus Ramoth kata ten Maspha: A place mentioned in Joshua 13:26 in a statement of the boundary of Gad, between Heshbon and Betonim. It may possibly be identical with MIZPAH, (1).

Ramathaim-Zophim

ra-ma-tha'-im-zo'-fim.

See RAMAH, (4).

Ramathaim; Ramathem

ra-ma-tha'-im, ram'-a-them (1 Macc 11:34; the King James Version).

See RAMAH, (4).

Ramathite

ra'-math-it (ha-ramathi; Codex Vaticanus ho ek Rhael; Codex Alexandrinus ho Rhamathaios): So Shimei is called who was set by David over the vineyards (1 Chronicles 27:27). There is nothing to show to which Ramah he belonged.

Rameses

ram'-e-sez, ra-me'-sez.

See RAAMSES.

Ramiah

ra-mi'-a (ramyah, "Yah has loosened" or "Yah is high"): One of the Israelites, of the sons of Parosh, mentioned in the register of those who had offended in the matter of foreign marriages (Ezra 10:25). The form of the name in 1 Esdras (9:26), "Hiermas," presupposes a Hebrew form yeremyah or possibly yirmeyah = "Jeremiah."

Ramoth (1)

ra'-moth:

(1) ra'moth; he Rhamoth: A city in the territory of Issachar assigned to the Gershonite Levitea (1 Chronicles 6:73), mentioned between Daberath and Anem. It seems to correspond to "Remeth" in Joshua 19:21, and to "Jarmuth" in 21:29, and is possibly identical with er-Rameh about 11 miles Southwest of Jenin.

(2) Ramoth of the South.

See RAMAH, (5).

(3) Ramoth in Gilead.

See RAMOTH-GILEAD.

Ramoth (2)

ra'-moth (ramoth, Qere for yeremoth (Ezra 10:29 the King James Version); the Revised Version margin Kethibh makes the name similar to those in Ezra 10:26,Ezra 10:27): One of the offenders in the matter of foreign marriages. The English Revised Version and the American Standard Revised Version, adopting Kethibh, read JEREMOTH (which see).

Ramoth (3)

(Job 28:18 King James Version margin).

See STONES, PRECIOUS.

Ramoth-Gilead

ra'-moth-gil'-e-ad (ramoth gil'adh; Codex Vaticanus Rhemmath Galadd; Codex Alexandrinus Rhammoth, and other forms): A great and strong city East of the Jordan in the territory of Gad, which played an important part in the wars of Israel. It is first mentioned in connection with the appointment of the Cities of Refuge (Deuteronomy 4:43; Joshua 20:8). It was assigned to the Merarite Levites (Joshua 21:38; 1 Chronicles 6:80). In these four passages it is called "Ramoth in Gilead" (ramoth ba-gil'adh). This form is given wrongly by the King James Version in 1 Kings 22:3. In all other places the form "Ramoth-gilead" is used.e to the shape of a jaw-bone (Judges 15:9,Revelation 14:14,Revelation 14:19). It may have been in Wady es-Sarar, not far from Zorah and Timnath; but the available data do not permit of certain identification.

1. History:

Here Ben-geber was placed in charge of one of Solomon's administrative districts (1 Kings 4:13), which included Havvoth-jair and "the region of Argob, which is in Bashan." The city was taken from Omri by the Syrians under Ben-hadad I (Ant., VIII, xv, 3 ff), and even after the defeat of Ben-hadad at Aphek they remained masters of this fortress. In order to recover it for Israel Ahab invited Jehoshaphat of Judah to accompany him in a campaign. Despite the discouragement of Micalab, the royal pair set out on the disastrous enterprise. In their attack on the city Ahab fought in disguise, but was mortally wounded by an arrow from a bow drawn "at a venture" (1 Kings 22:1–40; 2 Chronicles 18:1–34). The attempt was renewed by Ahab's son Joram; but his father's ill fortune followed him, and, heavily wounded, he retired for healing to Jezreel (2 Kings 8:28 2 Chronicles 22:5 f). During the king's absence from the camp at Ramoth-gilead Jehu was there anointed king of Israel by Elisha (2 Kings 9:1 2 Chronicles 22:7). He proved a swift instrument of vengeance against the doomed house of Ahab. According to Josephus (Ant., IX, vi, 1) the city was taken before Joram's departure. This is confirmed by 2 Kings 9:14 ff. The place is not mentioned again, unless, indeed, it be identical with "Mizpeh" in 1 Macc 5:35.

2. Identification:

It is just possible that Ramoth-gilead corresponds to MIZPAH, (1), and to RAMATH-MIZPEH. The spot where Laban and Jacob parted is called both Galeed and Mizpah. Ramath may become Ramoth, as we see in the case of Ramah of the South.

Merrill identifies the city with Jerash, the splendid ruins of which lie in Wady ed-Deir, North of the Jabbok. He quotes the Bah Talmud (Makkoth 9b) as placing the Cities of Refuge in pairs, so that those on the East of the Jordan are opposite those on the West Shechem, being the middle one of the three West of the Jordan, should have Ramorb-gilead nearly opposite to it on the East, and this would place its site at Gerasa, the modern Jerash (Hastings Dictionary of the Bible, under the word). But the words of the Talmud must not be interpreted too strictly. It seems very probable that Golan lay far South of a line drawn due East from Qedes (Kedesh-naphtali). No remains have been discovered at Jerash older than Greek- Roman times, although the presence of a fine perennial spring makes occupation in antiquity probable. The place could be approached by chariots along Wady `Ajlun, and the country adjoining was not unsuitable for chariot evolutions.

Conder and others have suggested Reimun, an ancient site to the West of Jerash. The absence of any source of good water-supply is practically fatal to this identification. Buhl (Geographic des Alten Palestina, 261 ff) favors el-Jil`ad, a ruined site on a hill South of the Jabbok; see GILEAD, (1). Eusebius and Jerome (Onomasticon, under the word) contradict each other, the former placing Ramoth-gilead 15 miles West, and the latter 15 miles East of Philadelphia. It is clear, however, that this is a mere slip on Jerome's part, as both say it is near the Jabbok. Many have identified it with es-Salt, which is indeed 15 miles West of `Amman (Philadelphia), but it is 10 miles South of the Jabbok, and so can hardly be described as near that river. It is also no place for chariot warfare. The case against identification with Ramoth-gilead is conclusively stated by G.A. Cooke in Driver's Deuteronomy, xx.

In suggesting these sites sufficient attention has not been given to what is said in 1Ki 4. The authority of the king's officer in Ramoth-gilead extended over the land of Argob in Bashan, as well as over the towns of Jair in Gilead. A situation therefore to the North of Mahanaim must be sought. Guthe would find it at er-Remtheh, on the pilgrim road, about 10 miles South of Mezerib (compare Smith, Historical Geography of the Holy Land, 586 ff). Cheyne's suggestion of Salkhad, away on the crest of the mountain of Bashan, is out of the question. Caleb Hauser (Palestine Exploration Fund Statement, 1906, 304 f) argues in favor of Beit Ras, over 11 miles Southeast of Gadara, a position commanding all Northern Gilead and as favorably situated as Jerash for chariot warfare and communication with the West of Jordan. "Here we have the heights of Northern Gilead. Ramoth, Capitolias, and Beit Ras are in their respective languages idiomatic equivalents. It is improbable that a large city like Capitolins should have superseded anything but a very important city of earlier times." We must be content to leave the question open meantime.

W. Ewing

Rampart

ram'-part (Lamentations 2:8; Nahum 3:8).

See FORTIFICATION.

Rams' Skins

The skin of the sheep, roughly tanned with all the wool on, is the common winter jacket of the shepherd or peasant, the ram's being considered especially desirable (compare Hebrews 11:37). Hence, the appropriateness of these skins in the covering of the tabernacle (Exodus 25:5, etc.).

See TABERNACLE; DYE, DYEING.

Range

ranj: "Range" and "rank" have the same derivation, and in the sense of a "row" (of men, etc.) they were formerly interchangeable. "Range" with this meaning is found in 2 Kings 11:8,2 Kings 11:15 the King James Version parallel 2 Chronicles 23:14 (the Revised Version (British and American) "rank"; sedherah, "row"). Hence, "to range" is "to set in a line" (Judith 2:16; 2 Macc 12:20, diatasso) or "to move in a line" or, simply, "to roam," whence "a ranging bear" (Proverbs 28:15; shaqaq, "run to and fro"). A cooking "range" is a stove on which pots, etc., can be set in a row, but the kirayim of Leviticus 11:35 is a much more primitive affair, composed, probably, of two plates (kirayim is a dual). In Job 39:8 "range of the mountains" is good modern use, but ythr, should be pointed yathur (not yethur as in Massoretic Text) and connected with tur, "search." So translate. "He searcheth out the mountains as his pasture."

Burton Scott Easton

Rank

rank:

(1) 'orach, used in Joel 2:7 of the advance of the locust army which marched in perfect order and in straight lines, none crossing the other's track.

(2) ma`arakhah, "battle array" (1 Chronicles 12:38 the King James Version; compare 1 Samuel 4:16; 1 Samuel 17:22,1 Samuel 17:48).

See ARMY.

Ranks

ranks (prasid, "a square plot of ground," "a garden-bed"): "They sat down in ranks" (Mark 6:40); the several reclining ranks formed, as it were, separate plots or "garden-beds."